[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832) › 4.61 # 成唯識論了義燈 4.61 成唯識論了義燈 4.61 - **Language:** Classical Chinese ### [4.61](https://indike.org/pramana/in.bauddha.taisho.1832.4.61) 問：觸食能生喜樂，思食必欲俱。喜樂攝益，欲自希望，應受及欲說之為食。答：由觸起受，由思起欲，舉果顯因，正由觸、思說此為食。故《瑜伽》九十四云：能順樂受，諸有漏觸，能與喜樂為食。由喜樂故，便能長養諸根大種。乃至云：由能執受，諸根大種，并壽及煖與識不離，為因而住，是故說識，為彼住因。由彼住故，氣力、喜樂、專住、希望依彼而轉。此意由識持根大等，喜等依轉，故識為食。六十六云：若諸段物於吞咽時，令心歡喜，諸根悅豫，類觸及思，能生於彼，方有資益，故非受欲。亦如淨土，法生喜樂，法體是食，非喜樂受。然觸能和根、識，取境資益，唯在觸數。思慮益根，非希望故。又解，不同法食。法食即取喜樂為食，受從因名，名法喜樂，前解為正。《佛地論》云：此淨土中諸佛菩薩，後得無漏，能說能受，大乘法味，生大喜樂。既云法味，明法是食，此意由法，能生喜樂，方名為食，不生喜樂不能為食。 > Question: Contact food can give rise to joy and pleasure, and volitional thought food is necessarily accompanied by desire. Joy and pleasure sustain and benefit, and desire inherently seeks; should feeling and desire not rather be spoken of as food? Answer: Feeling arises from contact, and desire arises from volitional thought; by indicating the fruit, the cause is revealed, so it is precisely contact and volitional thought that are spoken of as food. Hence the ninety-fourth fascicle of the Yogācāra-bhūmi states: 'Contaminated contacts conducive to pleasant feeling serve as food for joy and pleasure. Due to joy and pleasure, the sense faculties and primary elements are then nourished.' Up to saying: 'Because of grasping the sense faculties and primary elements, and because life span and warmth are inseparable from consciousness, staying as their cause, consciousness is therefore said to be the cause of their abiding. Because of their abiding, vigor, joy and pleasure, attentive dwelling, and hope revolve dependent on them.' The meaning is that because consciousness sustains the sense faculties and primary elements, joy and the like revolve dependent upon them; hence consciousness is food. The sixty-sixth fascicle states: 'When various morsel objects are swallowed, they gladden the mind and bring joy to the sense faculties; similar to contact and volitional thought being able to generate them, only then is there nourishment and benefit, so it is not feeling and desire.' It is also like the pure land, where the Dharma generates joy and pleasure: the Dharma substance itself is food, not the feeling of joy and pleasure. However, contact harmonizes faculties and consciousness to grasp the object and provide nourishment and benefit; this belongs solely to the mental factor of contact. Volitional thought deliberates and benefits the faculties, not being mere hope. Another explanation: It is not the same as Dharma food. Dharma food directly takes joy and pleasure as food; the feeling derives its name from the cause and is named the joy and pleasure of the Dharma. The former explanation is correct. The Buddhabhūmi-śāstra states: 'In this pure land, the Buddhas and bodhisattvas, with uncontaminated subsequent attainment, can expound and experience the flavor of the Mahāyāna Dharma, generating great joy and pleasure.' Since it says 'flavor of the Dharma', it clarifies that the Dharma is food. The meaning is that only because the Dharma can generate joy and pleasure is it called food; if it does not generate joy and pleasure, it cannot be food. > — English (machine translation) (machine translation) - [Previous: 4.60](https://indike.org/pramana/in.bauddha.taisho.1832.4.60) - [Next: 4.62](https://indike.org/pramana/in.bauddha.taisho.1832.4.62) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1832.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.4.61) — English, machine translation ## Linked texts (1) - [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861.4.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.4.61](https://indike.org/pramana/in.bauddha.taisho.1832.4.61) · Pramāṇa